DOCSLIB.ORG

The Life of the Prophet Muhammad (HI-536 Online) Instructor: Omer

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

The Life of the Prophet Muhammad (HI-536 online) Instructor: Omer Awass Winter/Spring 2014 Course Description: The Prophet Muhammad is believed by Muslims to be the final prophet of God and the model for their lives as individuals and communities. Through translated selections of original historical sources, the course will survey interpretations of the personality and achievement of the Prophet made by Muslim and non-Muslim scholars. Muslim emulation of the Prophet will be examined with reference to the Hadith literature and devotional prayers. Communication with Instructor: Best way to reach me is through the following email: [email protected]. I will respond to your inquiries within 24 hours. Required Texts: 1-The Life of Muhammad. Muhammad ibn Ishaq. Translated by Alfred Guillaume. London: Oxford University Press, 1955. Reprinted Karachi, 1967, 1978. 815 pp. (required) 2- Muhammad: His Life from the Earliest Sources. Martin Lings. London: Islamic Texts Society and George Allen & Unwin, 1983. 359 pp. Reprinted 1991. (required) 3- Prophet Muhammad the Teacher and His Teaching Methodologies. ʻAbd al-Fattāḥ Abū Ghuddah. Karachi: Zam Zam Publishers, 2003 (required) 4- All additional readings will be posted on Blackboard. Grade Distribution: Research Paper 35% Final Exam 35% Weekly Written Responses 30% Course Outline: Week 1: Arabia and the Near East in the 7th Century: Historical Context of Muhammad’s Mission. Reading: Ibn Ishaq 69-107; Lings 1-42; Rahman (online) 292-308 (Muhammad and Trade). Week 2: Beginning of Revelation to Migration to Abyssinia. Reading: Ibn Ishaq 109-155; Lings 43-84; Rahman (online) 822-829 (Muhammad’s Moral Conduct). Week 3: Umar’s Acceptance of Islam to the Hijrah. Reading: Ibn Ishaq 155-218; Lings 85-117; Rahman (online) 843-853 (Muhammad’s Lifestyle I). Week 4: Hijrah and the Foundations of a New Society. Reading: Ibn Ishaq 219-281; Lings 118-134; Rahman (online) 854-874 (Muhammad’s Lifestyle II). Week 5: The first Raids and the Battle of Badr. Reading: Ibn Ishaq 281-360; Lings 135-159; Rahman (online) 875-878/ 880-881(Muhammad as Neighbor). Week 6: Changes in the Political Situation in Medina and the Battle of Uhud. Reading: Ibn Ishaq 360-404; Lings 160-194; Rahman (online) 893- 016 (Muhammad’s Conduct with Others). Week 7: After Uhud and the Battle Khandaq. Reading: Ibn Ishaq 426-470 ; Lings 195-233; Rahman (online) 127-144 (Muhammad as Husband). Week 8: The Pact of Hudabiyah and the Acceptance of the Muslim Community in Arabia. Reading: Ibn Ishaq 484-540; Lings 234-273; Rahman (online) 822-829 (Muhammad and Children). Week 9: The Conquest of Mecca and its Aftermath. Reading: Ibn Ishaq 540-576/ 587-601; Lings 274-316; Iyad (online) 29-34 (Muhammad’s Personal Traits). Week 10: Arabia’s Allegiance to Muhammad and Bidding the World Farewell. Reading: Ibn Ishaq 602-659/ 678-688; Lings 317-345; Iyad (online) 39-41 (Muhammad’s Personal Traits). Week 11: Muhammad as Spiritual and Moral Guide. Reading: Schimmel (online) 24-55/ 159-175; Khalidi (Online) 151-174; Iyad (online) 41-83 (Muhammad’s Spiritual Character). Week 12: Muhammad as Educator. Reading: Abu Ghuddha (Read entire book). Week 13: Muhammad as Statesman. Reading: Iqbal (online) 1-52; Rahman (online) 655-684 (Muhammad as Legislator), 758-764 (Muhammad as Judge). Week 14: Muslim and Non-Muslim Images of Muhammad. Reading: Khalidi (Online) 21-36/ 281-304, Bennet (online) 69-135. Week 15: Preparations for exam and final paper. No readings. Description of Assignments Readings: There are three required books that are listed above which will be read in their entirety [Note: all poems found in Ibn Ishaq’s work are to be skipped as many of them are of little historical value and were presumably included by the author to embellish the narrative]. The first two texts (Ibn Ishaq and Lings) will be read concurrently in the first 10 weeks of the course and the third (Abu Ghudda) will be read in its entirety for week 12 (See Course Outline for details). Ibn Ishaq and Lings’ biographies on a whole cover the same topics, yet it is important to read both of them for several reasons: 1- Ibn Ishaq’s work is the earliest full biography of the Prophet Muhammad that is extant. Therefore it represents a primary historical source for understanding his life. Most subsequent biographies relied on Ibn Ishaq to construct their narratives, so it is of great historical significance to engage this text. 2- Lings’ text is a modern rendition of the Prophet Muhammad’s life; hence, its style and structure should be easier to read and helpful in explaining those aspects that you find ambiguous in Ibn Ishaq’s classical biography. 3- Although Lings relies heavily on Ibn Ishaq in constructing the episodes in the Prophet Muhammad’s life, he also utilizes other crucial early sources on the Prophet’s life (i.e. al-Waqidi and Ibn S’ad) which should furnish information not found in Ibn Ishaq. Yet, at the same time, there is lots of information in Ibn Ishaq’s biography that you won’t find in Lings (e.g. information on the occasions of revelations (asbab al nuzul) of many Quranic chapters and verses). This underscores the importance that both should be read together to develop a fuller picture of the Prophet’s life. In addition to these biographies, I have included weekly readings that are posted on Blackboard which consist of hadith (prophetic traditions) texts (primary sources) the highlight different aspects of the Prophet Muhammad’s character and personality (these readings are noted in the course outline). This is because the seerah (biographical) literature tends to focus on the political episodes of his life and in doing so one gets good idea of the historical events in the Prophet Muhammad’s life, but not who he is as a person. These hadith readings will hopefully supplement this deficiency. Weeks 11-15 will be spent reading secondary literature on various aspects of the Prophet Muhammad’s life and how he is represented inside and outside of the Muslim Tradition. On a whole, you will be reading an average of 100 pages a week, which is less daunting then it sounds given that many pages of Ibn Ishaq’s biography are filled with poems that you will not be required to read. Weekly Written Responses: on a weekly basis, you are required to make several writing reflections on the readings and the lectures. These reflections are to be posted in the folders found on the Discussion Board forum on Blackboard. The first type of response you will be asked to submit is to the weekly readings. What you say in these responses is up to you so long as it deals with the issues raised in the readings. Your responses may take any of the following forms: you may have further information on the topic that you would like to share, or perhaps you want to disagree with point of view of the author, or you might want to share your thoughts on how that particular reading furthered your understanding of the subject under study, etc. Keep in mind that your writing must be cogent and focused a particular point you are trying to make and not a serious of scattered thoughts that you haphazardly put together. In light of this, you must adhere to the following criteria when writing/posting your reflection on the readings: 1- This reading reflection or response must be a minimum of one double spaced page (approx. 300 words). 2- This response should include the citation of the page(s) of the idea/fact from that week’s readings which the reflection is a response to. So, the response should be spurred from something specific in the readings and not a general commentary on the reading topic(s). Although, it may be in certain circumstances a general reflection/critique if it seeks to highlight how the authors have presented or approached the subject. In this case, there should by citations from the reading that prove your point. 3- It should be posted by Friday 5pm for the week in which those readings are assigned. 4- The posting should be made in the appropriate reading written response folder on the discussion board: e.g. week one reading responses should be place in Week 1 Reading Response forum. Posting the responses in the correct folder is the responsibility of the student; not having the response the in the correct place will lead to a loss of grade for that assignment. The second type of written response you are required to make is a written response to someone else’s written reading reflection after having read what they said. This is for the purpose of fostering online discussion of the materials so that we learn from each other’s critiques/comments. This should be one paragraph in length (approx. 150 words) and should be posted by Sunday 5pm at the end of the week in which those readings are assigned. There are no restrictions on who and how you respond to your classmates but I ask that you don’t respond to the same set of individuals every week and that you explore other classmate’s responses. Moreover, your response should be respectful of the reflections and/or persons of the classmate you are responding to. These postings should take the form of replies to the thread that is already created by the written reading reflection of the classmate you are responding to. The third type of written weekly reflection/response you are required to post is in reference to the weekly lecture that I will post on Blackboard beginning every Monday.
Recommended publications
  • The Meccan Era in the Light of the Turkish Writings from the Prophet’S Birth Till the Rise of the Mission - I

    The Meccan Era in the Light of the Turkish Writings from the Prophet’S Birth Till the Rise of the Mission - I

    ISSN 2039-2117 (online) Mediterranean Journal of Vol 9 No 6 ISSN 2039-9340 (print) Social Sciences November 2018 . Research Article © 2018 Noura Ahmed Hamed Al Harthy. This is an open access article licensed under the Creative Commons Attribution-NonCommercial-NoDerivs License (http://creativecommons.org/licenses/by-nc-nd/3.0/). The Meccan Era in the Light of the Turkish Writings from the Prophet’s Birth Till the Rise of the Mission - I Dr. Noura Ahmed Hamed Al Harthy Professor of Islamic History, Vice Dean of Scientific Research, University of Bishe, Kingdom of Saudi Arabia Doi: 10.2478/mjss-2018-0163 Abstract The prophet’s biography had a supreme place in the Turkish writings. In this vein, the present research’s title is “The Meccan Era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina”. Therefore in this research, a great amount of information about the Meccan era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina was collected. It also included prophet’s life before and after the mission till the immigration to Abyssinia, the boycott, passing the second Aqaba Pledge, the Prophet's stand towards some contemporary nations and finally, the conclusion and the list of citied works and references. Before the prophet Muhammad Ibn Abd Allah's (PBUH) birth, the Arabian Peninsula lived in full darkness then it was enlightened by Islam. The prophet (PBUH) was not detached from the universal arena; rather, he was aware of the surrounding nations led by the Persians and Romans during that time.
  • University of Lo Ndo N Soas the Umayyad Caliphate 65-86

    University of Lo Ndo N Soas the Umayyad Caliphate 65-86

    UNIVERSITY OF LONDON SOAS THE UMAYYAD CALIPHATE 65-86/684-705 (A POLITICAL STUDY) by f Abd Al-Ameer 1 Abd Dixon Thesis submitted for the degree of Doctor of Philoso] August 1969 ProQuest Number: 10731674 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10731674 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 2. ABSTRACT This thesis is a political study of the Umayyad Caliphate during the reign of f Abd a I -M a lik ibn Marwan, 6 5 -8 6 /6 8 4 -7 0 5 . The first chapter deals with the po litical, social and religious background of ‘ Abd al-M alik, and relates this to his later policy on becoming caliph. Chapter II is devoted to the ‘ Alid opposition of the period, i.e . the revolt of al-Mukhtar ibn Abi ‘ Ubaid al-Thaqafi, and its nature, causes and consequences. The ‘ Asabiyya(tribal feuds), a dominant phenomenon of the Umayyad period, is examined in the third chapter. An attempt is made to throw light on its causes, and on the policies adopted by ‘ Abd al-M alik to contain it.
  • Volume 7: Shaping Global Islamic Discourses : the Role of Al-Azhar, Al-Medina and Al-Mustafa Masooda Bano Editor

    Volume 7: Shaping Global Islamic Discourses : the Role of Al-Azhar, Al-Medina and Al-Mustafa Masooda Bano Editor

    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by eCommons@AKU eCommons@AKU Exploring Muslim Contexts ISMC Series 3-2015 Volume 7: Shaping Global Islamic Discourses : The Role of al-Azhar, al-Medina and al-Mustafa Masooda Bano Editor Keiko Sakurai Editor Follow this and additional works at: https://ecommons.aku.edu/uk_ismc_series_emc Recommended Citation Bano, M. , Sakurai, K. (Eds.). (2015). Volume 7: Shaping Global Islamic Discourses : The Role of al-Azhar, al-Medina and al-Mustafa Vol. 7, p. 242. Available at: https://ecommons.aku.edu/uk_ismc_series_emc/9 Shaping Global Islamic Discourses Exploring Muslim Contexts Series Editor: Farouk Topan Books in the series include Development Models in Muslim Contexts: Chinese, “Islamic” and Neo-liberal Alternatives Edited by Robert Springborg The Challenge of Pluralism: Paradigms from Muslim Contexts Edited by Abdou Filali-Ansary and Sikeena Karmali Ahmed Ethnographies of Islam: Ritual Performances and Everyday Practices Edited by Badouin Dupret, Thomas Pierret, Paulo Pinto and Kathryn Spellman-Poots Cosmopolitanisms in Muslim Contexts: Perspectives from the Past Edited by Derryl MacLean and Sikeena Karmali Ahmed Genealogy and Knowledge in Muslim Societies: Understanding the Past Edited by Sarah Bowen Savant and Helena de Felipe Contemporary Islamic Law in Indonesia: Shariah and Legal Pluralism Arskal Salim Shaping Global Islamic Discourses: The Role of al-Azhar, al-Medina and al-Mustafa Edited by Masooda Bano and Keiko Sakurai www.euppublishing.com/series/ecmc
  • Tabl<? of ^Ont<?Nty

    Tabl<? of ^Ont<?Nty

    Tabl<? of ^ont<?nty Notes on Pronunciation • xi 1. Pre-Islamic Arabia 1 Name and Origin • 3 Ancient South Arabia • 6 Arabia in the Hellenistic Period • 8 Arabs and Romans • 10 Arabia between Byzantines and Persians • 14 Old Arabic Language, Poetry, and Script • 18 2. Arabia and Islam 23 Arabia on the Eve of Islam • 25 The Prophet Muhammad • 29 The Arab-Islamic Conquests • 32 The Caliphate of the Umayyads (661-750) • 38 The Abbasid Caliphate of Baghdad • 43 AI-'Arabiyya: High Arabic Language and Literature • 47 The Arab Reception of Antiquity • 52 Arabic Numerals and the Zero • 58 Arabization and Islamization • 60 The Mamluks • 70 3. The Arab World from 900 to 1500 CE 75 Iraq • 78 Syria/Palestine • 83 Egypt • 87 The Maghreb and al-Andalus • 92 v http://d-nb.info/102686528X vi The Arabs 4. The Arab World from 1500 to 1800 CE 101 The Fertile Crescent under Ottoman Rule • 105 The Arabian Peninsula • 108 Egypt • 111 The Maghreb • 113 5. The Nineteenth Century 119 The Mashriq * 121 , The Maghreb • 131 Strategies against European Intervention: Europeanization, Islamic Renewal, Nationalism • 134 6. State Building and Independence in the Twentieth Century 143 The First World War and the Mandatory Period • 145 The Salafiyya and the Muslim Brotherhood • 150 The Palestine Question • 152 The Second World War and the Establishment of the Arab League • 153 The Founding of Israel and the First Middle East War • 155 Ba'th Party and Nasserism • 156 The Six-Day War (June 1967) • 160 The Sadat Era (1970-1981): The October War, the Infitah, and the Oil Crisis • 161 The Lebanese Civil War (1975-1990) and the Iran-Iraq War (1980-1988) • 164 The 1990s: The First Intifada and the Gulf War • 168 7.
  • Islamic Renewal Movements, Colonial Occupation, and the Ḫatmiyya in the Red Sea Region

    Islamic Renewal Movements, Colonial Occupation, and the Ḫatmiyya in the Red Sea Region

    CHAPTER 1 Islamic Renewal Movements, Colonial Occupation, and the Ḫatmiyya in the Red Sea Region Islam and the Idrīsī Tradition in Northeast Africa It is only in recent years that scholars have begun to study Islamic history in the Horn of Africa, and to transcend the old notion that Ethiopia was “an island of Christianity in the sea of Islam”, which had led them to focus on a simplified relationship of rivalry and conflictuality with the Christian religion. As a result of this shift, recent studies have been able to illustrate the long social, political, and intellectual history of Islam in the region, as well as inter-religious encoun- ters, with an emphasis on the co-existence and interactions that have shaped Ethiopian and Eritrean societies.1 The earliest contacts with the Red Sea coast of the African continent had already been established when Islam appeared and spread beyond the revolu- tionizing Hejaz societies of the region as a whole. In 615 AD, the persecutions that the newly-born Muslim community had suffered in Mecca led some, the muhāǧirūn, to seek exile in Axum, the Christian kingdom on the other side of the Red Sea. The Prophet’s biographers, Ibn Isḥāq (706–761 AD) and Ibn Hišām (828–833 AD) recorded this first Muslim hiǧra, or migration, to Abyssinia; Ibn Hišām reported that on this occasion, the Prophet Muhammad ruled that Abyssinia would not be a land of ǧihād.2 Historical records recount the pres- ence of women among these first Muslim migrants from Arabia, such as Umm Ḥabība bint Abī Sufyān and Umm Salama bint Abī Umayya, who are num- bered among the earliest disciples of the Prophet, and who returned to Arabia and married the Prophet after the deaths of their husbands.
  • A Thousand and One Wives: Investigating the Intellectual History of the Exegesis of Verse Q 4:24

    A Thousand and One Wives: Investigating the Intellectual History of the Exegesis of Verse Q 4:24

    A THOUSAND AND ONE WIVES: INVESTIGATING THE INTELLECTUAL HISTORY OF THE EXEGESIS OF VERSE Q 4:24 A Dissertation submitted to the Faculty of the Graduate School of Arts and Sciences of Georgetown University in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Arabic and Islamic Studies By Roshan Iqbal, M.Phil. Washington, DC July 15, 2015 Copyright 2015 by Roshan Iqbal All Rights Reserved ii A THOUSAND AND ONE WIVES: INVESTIGATING THE INTELLECTUAL HISTORY OF THE EXEGESIS OF VERSE Q 4:24 Roshan Iqbal, M.Phil. Thesis Adviser: Felicitas Opwis, Ph.D. ABSTRACT A Thousand and One Wives: Investigating the Intellectual History of the Exegesis of Verse 4:24 traces the intellectual legacy of the exegesis of Qur’an 4:24, which is used as the proof text for the permissibility of mut’a (temporary marriage). I ask if the use of verse 4.24 for the permissibility of mut’a marriage is justified within the rules and regulations of Qur’anic hermeneutics. I examine twenty Qur’an commentaries, the chronological span of which extends from the first extant commentary to the present day in three major Islamicate languages. I conclude that doctrinal self-identity, rather than strictly philological analyses, shaped the interpretation of this verse. As Western academia’s first comprehensive work concerning the intellectual history of mut’a marriage and sexual ethics, my work illustrates the power of sectarian influences in how scholars have interpreted verse 4:24. My dissertation is the only work in English that includes a plurality of voices from minor schools (Ibadi, Ashari, Zaidi, and Ismaili) largely neglected by Western scholars, alongside major schools, and draws from all available sub-genres of exegesis.
  • THE Holy QURAN and the ORIENTALISTS: Literary PERSPECTIVE

    THE Holy QURAN and the ORIENTALISTS: Literary PERSPECTIVE

    THE HOLy QUPAN AND THE ORIENTALISTS: LITERARY PERSPECTIVE ABSTRACT ^nhmitM jTor tf}e fiegtee of Sottor of $l)iIos(opti? IN Arabic Literature BY TOWQUEER ALAM llnd»r th« Supervision of Dr. ABDUL BARI Professor and Chairman DEPARTMENT OF ARABIC ALIGARH MUSLIM UNIVERSITY ALIGARH (INDIA) 1991-92 The holy Quran beinq a Book of guidance to the human so^ ' ^ty as a whole, has been a subject of discussion since its revelation period. Enormous contribution in the form of leading articles, research papers of high standard and com­ prehensive books regarding its majestic teachings, whether pro and against^ from the side of the Muslims or non-Muslims, provide an overt proof for its extra ordinary importance, un- comparable to any manifestation of human science and intellect. The teachings of the holy Book being revolutionary in its character, provide a complete guidance to the human being for adopting 'the right path as proposed by the Omnipotent God for a Successful life in this world and the world Hereafter. This aspect of study of the holy Quran is purely religious. The preservance oE the Revelation, its specific arrangement, majestic presentation, omission and addition, rhyme and rhythm andjabove all, its miraculous character, both from the point of view of ideology and literature, testify for its being a marvellous literary monument, :fer above in excellence» in com- prision to any human endeavour , irrespective of age and place. I am not hesitant,at all, to concede that the Occidental scholars, although not altogether free from biased thinking, have contributed a lot, so far as their intellectual endeavours are concerned.
  • A Different Approach to the Narrations

    A Different Approach to the Narrations

    ___________________________________________________________________________ Journal of Religious Culture Journal für Religionskultur Ed. by / Hrsg. von Edmund Weber in Association with / in Zusammenarbeit mit Matthias Benad Institute for Irenics / Institut für Wissenschaftliche Irenik Johann Wolfgang Goethe-Universität Frankfurt am Main ISSN 1434-5935- © E.Weber – E-mail: [email protected] ___________________________________________________________________________ No. 90 (2007) A Different Approach to the Narratives about the Tear of the Boycott Document Placed inside al-Ka’bah By İsrafil Balcı• I When the Prophet Muhammad (p.b.u.h.) began to preach Islam, he was subject to a great reaction by Meccan idolaters. The decision of the isolation seems to be one of the most serious of these reactions. Although it is generally called as boycott, in my view it is more appropriate to call it isolation. This decision was not only applied to the Muslim community, but also to those who were non Muslims and supported the Muslims. By this decision, the Prophet Muhammad and His close relatives were subject to isolation in an area called “the District of Abu Talib” for two-three years. Later, this event was described in deep consideration by the Muslim historians.1 In order to be more effectively against Muslims, the idolaters posted this declaration on the wall of Ka’bah. However, when this event bothered the close relatives of Muslims who were subject to a great distress, this decision was annulled and then Muslims were free. Because of this tragic application, some Muslim writers gave some rhetoric and mysterious knowledge in their writings. For example, some writers claimed that the paper of this isolation decision was eaten by desert ants or tree worms except the word of God and Messenger.
  • Ibn Ḥabīb's Kitāb Al-Muḥabbar and Its Place in Early Islamic Historical Writing

    Ibn Ḥabīb's Kitāb Al-Muḥabbar and Its Place in Early Islamic Historical Writing

    Cleveland State University EngagedScholarship@CSU World Languages, Literatures, and Cultures Department of World Languages, Literatures, Faculty Publications and Cultures 9-2018 Ibn Ḥabīb’s Kitāb al-MuḤabbar and its Place in Early Islamic Historical Writing Abed el-Rahman Tayyara Cleveland State University, [email protected] Follow this and additional works at: https://engagedscholarship.csuohio.edu/clmlang_facpub Part of the Islamic Studies Commons How does access to this work benefit ou?y Let us know! Recommended Citation Tayyara, Abed el-Rahman, "Ibn Ḥabīb’s Kitāb al-MuḤabbar and its Place in Early Islamic Historical Writing" (2018). World Languages, Literatures, and Cultures Faculty Publications. 145. https://engagedscholarship.csuohio.edu/clmlang_facpub/145 This Article is brought to you for free and open access by the Department of World Languages, Literatures, and Cultures at EngagedScholarship@CSU. It has been accepted for inclusion in World Languages, Literatures, and Cultures Faculty Publications by an authorized administrator of EngagedScholarship@CSU. For more information, please contact [email protected]. IBN HABIB’S KITAB AL-MUHABBAR AND ITS PLACE IN EARLY ISLAMIC HISTORICAL WRITING ABED EL-RAHMAN TAYYARA Cleveland State University Biographical evidence about Abu Ja'far Muhammad b. Habib (d. 860) is slim. Almost nothing is known about his father, and even the name ‘Habib’1 is believed to be associated with his mother. Al-Hashimi and al- Baghdadi are two nisbas attached to Ibn Habib, the first of which derives from his mother being a client (mawla) of a Hashimi family, and the second of which implies that Ibn Habib spent a considerable part of his life in Baghdad.
  • Al-Tabaqat Al-Kubra', Being 'Those Who Witnessed the Battle of Al-Khandaq, and Those Who Embraced Islam Between Al- Khandaq and the Conquest of Mecca'

    Al-Tabaqat Al-Kubra', Being 'Those Who Witnessed the Battle of Al-Khandaq, and Those Who Embraced Islam Between Al- Khandaq and the Conquest of Mecca'

    n Al-Abdeh, Mohammad (2003) The editing of the second part of the Third Tabaqah of Ibn Sad's 'al-Tabaqat al-Kubra', being 'those who witnessed the battle of al-Khandaq, and those who embraced Islam between al- Khandaq and the conquest of Mecca'. PhD thesis http://theses.gla.ac.uk/7219/ Copyright and moral rights for this thesis are retained by the author A copy can be downloaded for personal non-commercial research or study, without prior permission or charge This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the Author The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the Author When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given Glasgow Theses Service http://theses.gla.ac.uk/ [email protected] The editing of the second part of the Third Tabaqah of Ibn Sald's al-Tabagät al-Kubra, being `those who witnessed the battle of al-Khandaq, and those who embraced Islam between al-Khandaq and the conquest of Mecca. ' Thesis submitted in fulfilment of the requirements for the Doctorate of Philosophy at the Department of Arabic and Islamic Studies, Faculty of Arts, University of Glasgow. April 2003 Name of Student: Mohammad Al-Abdeh Contents Introduction 1 First Chapter The Biographers of Ibn Sa`d and their sources 4 Ibn Sa`d's full name, lineage and character S Ibn Sa'd's upbringing and scientific journeys 6 Ibn Sa`d's literary
  • Introduction 1 War During the Prophet's Lifetime

    Introduction 1 War During the Prophet's Lifetime

    Notes Introduction 1. Johnson, Th e Holy War Idea, p. 21; Said, Orientalism; and Covering Islam. 2. Firestone, Jihād, p. 13. 3. Johnson, Th e Holy War Idea, p. 19. 4. Ibid., p. 22. 5. Ibid., p. 23. 6. Donner, “Th e Sources of Islamic Conceptions of War,” p. 57. 7. Firestone, Jihād, p. 13. 8. Martin, “Th e Religious Foundations of War, Peace, and Statecraft in Islam,” p. 108. See also Halliday, Islam and the Myth of Confrontation, p. 35. 9. Haddad, “Operation Desert Shield/Desert Storm: Th e Islamist Perspective,” p. 256. See also, e.g., Otterbeck, “Th e Depiction of Islam in Sweden,” pp. 143– 156. Margaret Pettygrove indicates that “Th e demonization and reduction of Islam in popular American culture, particularly with respect to suicide bomb- ings and Political Islam, suggests that Islam is an inherently violent or extremist religion” (“Conceptions of War in Islamic Legal Th eory and Practice,” p. 35). See also Abu-Nimer, “A Framework for Nonviolence and Peacebuilding in Islam,” p. 221. 10. Huntington, “Th e Clash of Civilizations?,” p. 48. See also Huntington, Th e Clash of Civilization and the Remaking of World Order. 11. See Buaben, Image of the Prophet Muh.ammad in the West, pp. 327, 329. 12. Watt, Bell’s Introduction to the Qur’ān, p. 182. 1 War during the Prophet’s Lifetime 1. See Watt, Muhammad at Medina, pp. 336–338; Watt, Muh.ammad: Prophet and Statesman, pp. 241 f. 2. Ibn Ish. āq, Al- Sīrah. 3. See Ibn Kathīr, Al- Sīrah, Vol. 1, p. 24.
  • Gce 'O' Level Islamiyat : Paper 01

    Gce 'O' Level Islamiyat : Paper 01

    GCE ‘O’ LEVEL ISLAMIYAT : PAPER 01 Topical Questions and Mark Scheme Compiled By : Syed Ruman Wajih Topical Past papers &Marking Schemes 2004------------ ------------ Islamiyat 2058/1 | 1 Topical Past papers &Marking Schemes 2004----------------- Islamiyat 2058/1 (PaperI) History and Importance of Quran Q1. (a) Briefly describe the four main sources of legal thinking in Islam. [12] (b) Give one example each to show how the third and fourth of these legal sources are used. [4] {November-05} (a) [Give up to 3 marks for each description.] • The Qur’an is the major source of instruction and thinking. • Its clear teachings are never questioned. • It is always referred to since no legal teaching ever contradicts it. • The Sunna of the Prophet is an authority next to the Qur’an. • It gives fuller teachings of what the Qur’an states in brief. • It and the Qur’an always agree. • It is taken as an authority where the Qur’an is silent. • The consensus of the community, ijma’, is referred to when the previous sources do not offer clear guidance. • It is understood as the agreement of believers on a point of faith or action. • Some take it as the consensus of the first generation of Muslims, others as the consensus of legal experts. • It never disagrees with the previous sources. • The Prophet said, ‘My community will never agree on error.’ • Analogy, qiyas, is employed when the previous sources do not offer clear guidance. • It involves an individual expert making a new decision on the basis of known teachings. • He compares the unknown with the known and identifies the common points between them.